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it, in his own paffions and in his own actions. But human nature, an interefting. fubject, is feldom left to the investigation of philofophy. Writers of a sweet difpofition and warm imagination, hold, that man is a benevolent being, and that every man ought to direct his conduct for the good of all, without regarding himself but as one of the number (a). Those of a cold temperament and contracted mind, hold him to be an animal entirely felfish; to evince which, examples are accumulated without end (b). Neither of these systems is that of nature. The selfish fyftem is contradicted by the experience of all ages, affording the clearest evidence, that men frequently act for the fake of others, without regarding themfelves, and fometimes in direct oppofition to their own intereft *. And however much felfishness

(b) Helvetius.

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(a) Lord Shaftesbury. * Whatever wiredrawn arguments may be urged for the selfish fyftem, as if benevolence were but refined selfishness, the emptinefs of fuch arguments will clearly appear when applied to children, who know no refinement. In them, the rudiments of the focial principle are no lefs visible than of the felfi

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may prevail in action; man cannot be an animal entirely felfish, when all men confpire to put a high estimation upon generofity, benevolence, and other focial virtues even the most felfifh are disgusted with selfishness in others, and endeavour to hide it in themselves. The moft zealous patron of the felfish principle, will not venture to maintain, that it renders us altogether indifferent about our fellowcreatures. Laying afide felf-intereft with every connection of love and hatred, good fortune happening to any one gives pleafure to all, and bad fortune happening to any one is painful to all. On the other hand, the fyftem of univerfal benevolence, is no lefs contradictory to experience; from which we learn, that men commonly are difpofed to prefer their own interest before that of others, especially where there is no ftrict connection: nor do we find that fuch bias is condemned by the moral fenfe. Man in fact is a complex

felfish principle. Nothing is more common, than mutual good-will and fondnefs between children: which must be the work of nature; for to reflect upon what is one's intereft, is far above the capacity of children.

being, compofed of principles, fome benevolent, fome selfish: and these principles are so justly blended in his nature, as to fit him for acting a proper part in fociety. It would indeed be lofing time to prove, that without fome affection for his fellow-creatures he would be ill qualified for fociety. And it will be made evident afterward (a), that universal benevolence would be more hurtful to fociety, than even abfolute selfishness *.

We are now prepared for inveftigating the laws that refult from the foregoing principles. The feveral duties we owe to

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"Many moralifts enter fo deeply into one paf"fion or bias of human nature, that, to use the painter's phrafe, they quite overcharge it. Thus "I have feen a whole fyftem of morals founded upon a fingle pillar of the inward frame; and "the entire conduct of life and all the characters "in it accounted for, fometimes from fuperftition, "fometimes from pride, and most commonly from "intereft. They forget how various a creature "it is they are painting; how many fprings and weights, nicely adjufted and balanced, enter into "the movement, and require allowance to be made "for their feveral clogs and impulfes, ere you can "define its operation and effects." Enquiry inte the life and writings of Homer.

(a) Sect. 4.

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others fhall be firft difcuffed, taking them in order according to the extent of their influence. And for the fake of perspicuity, I fhall first prefent them in a general view, and then proceed to particulars. Of our duties to others, one there is fo extenfive, as to have for its object all the innocent part of mankind. It is the duty that prohibits us to hurt others: than which no law is more clearly dictated by the moral fenfe; nor is the tranfgreffion of any other law more deeply stamped with the character of wrong. A man may be hurt externally in his goods, in his perfon, in his relations, and in his reputation. Hence the laws, Do not steal; Defraud not others; Do not kill nor wound; Be not guilty of defamation. A man may be hurt internally, by an action that occafions to him diftrefs of mind, or by being impreffed with falfe notions of men and things. Therefore confcience dictates, that we ought not to treat men disrespectfully; that we ought not caufelefsly to alienate their affections from others; and, in general, that we ought to forbear whatever may tend to break their peace of

mind, or tend to unqualify them for being good men and good citizens.

The duties mentioned are duties of restraint. Our active duties regard particular perfons; fuch as our relations, our friends, our benefactors, our masters, our fervants. It is our duty to honour and obey our parents; and to establish our children in the world, with all advantages internal and external: we ought to be faithful to our friends, grateful to our be nefactors, fubmiffive to our mafters, kind to our fervants; and to aid and comfort every one of these persons when in distress. To be obliged to do good to others beyond these bounds, muft depend on pofitive engagement; for, as will appear afterward, univerfal benevolence is not a duty.

This general sketch will prepare us for particulars. The duty of restraint comes firft in view, that which bars us from harming the innocent; and to it correfponds a right in the innocent to be safe from harm. This is the great law preparatory to fociety; becaufe without it, fociety could never have existed. Here the moral fenfe is inflexible: it dictates, that we ought to fubmit to any diflrefs, even

death

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